Sangha News

mb52-SanghaNews1

The Realization of a Dream

Thich Nhat Hanh began his last Dharma talk at the Path of the Buddha retreat by speaking about the EIAB.

It has been Thay’s dream to set up an Institute of Applied Buddhism in the West, and now the dream has been realized. We have created the European Institute of Applied Buddhism [EIAB] in Germany, very close to Cologne. It is in the heart of Europe. There is a monastic community and a lay community taking care of the Institute and offering retreats and courses on Applied Buddhism. If you are a Dharma teacher in Europe or America, you might be inspired to go there and teach a course. You can bring your children and your students. There will be many students there from Germany, Belgium, the Netherlands, Denmark, Sweden, Italy, and so on. You can get more information about it by visiting their website, www.eiab.eu.

Unlike other institutes, there is a permanent Sangha always practicing there. At the EIAB, the residential community embodies the teaching and the practice. It is the most important feature of the Institute. Whether you are in Dharma discussion, listening to a talk or practicing sitting or eating, there is always a strong Sangha present to support you.

We want the teaching of Buddhism to be applied to many areas of life, so a variety of courses are offered. There is a twentyone-day course for young people who are planning to marry,

to help them learn practices and to gain insight that will make their commitment successful. This course has roots in the history of Buddhism. Traditionally, in Buddhist countries like Thailand, a young man had to come and practice in a temple for a year before marrying. It’s like military service, but instead, this is spiritual service. Even the prince had to do it, or he would not be qualified to be king. When a man asked a woman to marry, she would ask whether he had fulfilled his time in the temple. If not, she would refuse his offer. Now people come to the temple for a shorter period, but that service still exists. We hope that in the future in every country there will be an institute that will train young people before they can marry, because they will have a much better chance to have a happy family life. Because there are so many families broken by divorce, we must offer that course everywhere.

We also offer a twenty-one-day course for children who have difficulties with their parents, and one for parents who don’t know how to communicate with their children. And we offer a course for both parents and children to practice together. We offer a course for people who have recently discovered they have an incurable disease like cancer or AIDS, and one for those who are grieving from the loss of a loved one. We will also offer a course on how to set up and lead a local Sangha.

The Buddhism taught at the Institute of Applied Buddhism is not a religion, but a way of life, a way of transformation and healing.

I think our spiritual ancestors and our blood ancestors have prepared this place for us in Germany. There is a lot of land, with many trees and clean air. The people in the town like us and are glad we have come. They support us, bringing gifts to the monastics. The building can hold 500 retreatants. Thay

intends to organize a gathering of Dharma teachers there from Asia, Europe, and North America to stay together for one week. They will sit and walk together, drink tea together and reflect on how to make the teaching and practice relevant to our times. So, please, if you are a Dharma teacher, you might like to come to that retreat at the Institute, probably two years from now.

mb52-SanghaNews2

The Meanings of Engaged and Applied Buddhism

First was born the term, “Engaged Buddhism.” Engaged Buddhism means that you practice all day without interruption, in the midst of your family, your community, your city, and your society. The way you walk, the way you look, the way you sit inspires people to live in a way that peace, happiness, joy and brotherhood are possible in every moment.

The term Engaged Buddhism was born when the war in Viet Nam was very intense. To meditate is to be aware of what is going on, and what was happening then was bombs falling, people being wounded and dying: suffering and the destruction of life. You want to help relieve the suffering, so you sit and walk in the midst of people running from bombs. You learn how to practice mindful breathing while you help care for a wounded child. If you don’t practice while you serve, you will lose yourself and you will burn out.

When you are alone, walking or sitting or drinking your tea or making your breakfast, that is also Engaged Buddhism, because you are doing that not only for yourself, you are doing that in order to help preserve the world. This is interbeing.

Engaged Buddhism is practice that penetrates into every aspect of our world. Applied Buddhism is a continuation of engaged Buddhism. Applied Buddhism means that Buddhism can be applied in every circumstance in order to bring understanding and solutions to problems in our world. Applied Buddhism offers concrete ways to relieve suffering and bring peace and happiness in every situation.

When President Obama gave a talk at the University of Cairo, he used loving speech in order to release tension between America and the Islamic world. He was using the Buddhist practice of loving speech: speaking humbly, recognizing the values of Islam, recognizing the good will on the part of Islamic people, and identifying terrorists as a small number of people who exploit tension and misunderstanding between people.

The practice of relieving tension in the body is Applied Buddhism because the tension accumulated in our body will bring about sickness and disease. The sutra on mindful breathing, presented in 16 exercises, is Applied Buddhism. We should be able to apply the teaching of mindful breathing everywhere – in our family, in our school, in the hospital, and so on. Buddhism is not just for Buddhists. Buddhism is made up of non-Buddhist elements.

So please offer your help because the European Institute of Applied Buddhism is our dream. Find out how you can help make this dream come true. Next June we will have a seven-day retreat there.

—Thich Nhat Hanh
Plum Village, 21 June 2009

mb52-SanghaNews2

Give from the Heart
The European Institute of Applied Buddhism

Following is an excerpt from a fundraising letter by Thay Phap An on behalf of the monastics residing at the European Institute of Applied Buddhism (EIAB). To read the complete letter, view photos of construction at EIAB, see the course catalogue, or make a contribution, please visit www.eiab.eu.

19 June 2009

Dear Beloved Sangha,

In September 2008, more than twenty brothers and sisters were sent to Germany from Plum Village to set up the European Institute of Applied Buddhism (EIAB). This has been a dream of Thay’s since he was a young novice. His wish is to bring the teaching of the Buddha into every aspect of our lives. Buddhism should not only be theoretical, but it should be practical and we should be able to apply it in transforming the suffering of individuals, families, and society. At the EIAB, we will have courses for new couples who are getting married, for parents and children who wish to reconcile, for police officers, psychotherapists, teachers, and businesspeople.

The EIAB building has the capacity of hosting 400-500 people. The military operated the building from 1967-2006 and they have their own set of fire safety regulations. As the EIAB, the building is considered to be in civilian use, and the authorities have a very different set of fire safety regulations for this purpose. In addition, many water pipes are now old and rusty, and together with our now out-of-date kitchen, they no longer meet the public health standards. We also need to repair our old heating system due to many leakages, and more importantly, to make it more energy efficient and ecologically friendly. To house the intended number of people, we would also need to build many more public toilets and showers.

In the last nine months, a team of experts that includes architects, engineers and technicians have looked carefully into this matter, and we now know that we would have to spend at least 3 million Euros for half of the building to be functional and open to the public. The EIAB is not allowed to be opened to the public under current conditions, and the brothers and sisters are only given temporary permission to stay in a small restricted area of this building until January 2010. This means that we have to raise 3 million Euros as soon as possible in order to proceed with the construction work and have it completed by the end of 2009.

Last night, I was thinking about how we can raise this big amount of money in such a short time. I evoked the name of the Bodhisattva of Great Compassion to ask for her help, and for the whole night, I thought about my international beloved community – brothers and sisters and friends that I have come to know in my 18 years as a monk. I thought that if each of our friends, families, or local Sanghas everywhere in the world would give a contribution of 500 Euros, then with 6,000 such contributions, we would meet our urgent need of raising 3 million Euros by the end of this year. I am writing this letter to our friends all over the world so that you know about our situation. I have a deep trust in our beloved community. I know that if I communicate our difficulties to you, we will receive your help.

The EIAB is a vision not only for the European community but also for the international community. We sincerely ask for your practice of generosity to help to make the EIAB a reality for the cultivation of love and understanding for all of us, and our children.

— Thay Phap An
On behalf of the brothers and sisters of the EIAB

mb52-SanghaNews2

Help Prajna Monastery

Just as a flower garden may experience heavy winds and severe rainstorms as it grows, the Sangha body can encounter very difficult conditions as it blooms in awakening. In recent months, young monks and nuns at Prajna (Bat Nha) Monastery in Viet Nam have faced adverse conditions – including police interrogations, violent attacks, and threats of eviction. Yet they have continued to blossom.

mb52-SanghaNews3

Causes and Conditions

Prajna Monastery, in Viet Nam’s central highlands, houses more than 350 monks and nuns who have chosen to practice according to the Plum Village tradition under the guidance of Thich Nhat Hanh. They are all between the ages of sixteen and thirtyfive. Since Thay’s first return to Viet Nam in 2005 his teachings have inspired dozens of young Vietnamese to ordain as monks and nuns. The Venerable Abbot Thich Duc Nghi offered the Prajna monastery as a home for the new monks and nuns. Over the next few years, the number of aspirants and lay practitioners quickly multiplied, and Prajna needed to expand. Supporters from many countries donated funds to renovate buildings, build new structures, and buy adjacent land for the growing community.

During Thay’s next visits to his homeland in 2007 and 2008, he met with government officials, including the president of Viet Nam. Thay proposed that the nation open its doors to visitors, strengthen ties with other countries, and reduce its dependency on China. He presented a ten-point proposal to the president. All of his suggestions were adopted by the government except the last one, “to dissolve the religious police and the religious affairs bureau.” In a letter explaining recent events, Sister Chan Khong writes, “It seems that difficulties at Prajna can be traced back to this point.” She explains that Thich Duc Nghi was under pressure from the immigration office to expel Plum Village monks and nuns from Prajna, even those who had a valid visa.

In 2008 Thich Duc Nghi asked the police to evict the 379 monastics living at Prajna. By the end of that year, a report from the Vietnamese Buddhist Church directed the monks and nuns to leave by April 2009.

In a letter to his students, Thay writes that “this was not about an internal struggle over a temple, but it was the result of a delusion: that the presence of Prajna may be a threat to national security, because the monastics at Prajna… want to do politics.” He likens this perception to a painting drawn in the air – purely a projection. “Now everyone around the world is able to see that the monks and the nuns and the aspirants at Prajna only do one thing. That is: to practice and to guide others to practice.”

Wrong perceptions of the monastics have led to violence. A letter from the monastics of Prajna testifies: “Groups of men were ordered to throw the belongings of young monks out in the hallway. Gates to the monastery have been locked so that lay friends could not enter. Some monks and nuns have been chased with life-threatening objects.” Police came to the monastery frequently, searching and questioning the monks and nuns, and asking them to sign a statement that they were living there illegally. Sister Chan Khong writes that the monastics “always used gentle speech toward the police and even offered them tea and songs to relieve their tension.”

mb52-SanghaNews4

On June 26, monastic huts were torn down in an attack. Electricity, water, and phone lines were shut off, and food deliveries were blocked. An e-mail from a western visitor describes video footage of the event: “An out-of-control crowd swarmed over the grounds… taking things from the rooms, as uniformed police watched and did nothing.” As of mid-August the monastics were still without electricity and water.

A Chance to Practice

For the monastics, these events have offered a chance to practice mindfulness, solidity, and equanimity – to abide in stillness, even in the heart of turmoil.

In a letter dated July 20, Thay reassures his students at Prajna and everywhere: “Thay has confidence that you can behave true to the Dharma in challenging and difficult circumstances. The day Thay received the news that people invaded your monastic residence… throwing out your belongings, pushing whoever got in their way, and going to the third floor only to find all of you doing sitting meditation, evoking the Bodhisattva of Deep Listening Avalokiteshvara in the imperturbable posture, and not trying to react or fight back, Thay knew that you were able to do what Thay has hoped for, and there is no more reason for Thay to be worried about you.”

Thay’s letter recounts the story of a Prajna novice trained in martial arts. In response to the attack, the young brother “asked his mentor for permission to handle those men. ‘Please allow me to quit being a monk. I cannot bear it anymore. I only need fifteen minutes to defeat all those gangsters. After that, if needed, I will go to prison… when I finish my term, I will return to be a monk again.’” His mentor responded with compassion. “Dear brother, don’t call those young people gangsters…. They were misinformed. They are thinking that we are gangsters who have come here to take over the building and the land. They are victims of wrong information, and they need help more than punishment.” He encouraged his brother to sit in meditation and master the anger in him. A few days later, the novice realized that if he had answered violence with violence, he would have “destroyed the great example set by the Buddha and by Thay.”

How We Can Help

The world’s eyes are on Prajna Monastery. Articles about Prajna and “Plum Village style practice” have

appeared in newspapers from the United Kingdom to New Zealand. Worldwide, Sangha members are concerned, confused, and wondering how to help.

A blog titled www.helpbatnha.org features written accounts, letters, photo galleries, and a history of events at Prajna. It also demonstrates the resilient spirits of practitioners there. One photo shows a makeshift outdoor kitchen, with the caption: “The monks find ways to make do with hearts unperturbed.” Another picture shows a barricade of tree branches, with the words: “This pile of trees may block our path, but it can never block our understanding and compassion.”

The monastics have called for help from the international community so that they can practice in safety and peace. They “cannot just find another place to relocate, since there are almost 400 monks and nuns. Moreover, it is not likely that the monks and nuns would be left in peace to practice, even if we were to relocate. Thus, we entrust our protection in our spiritual ancestors and in you.”

To help the young monks and nuns at Prajna, Sangha members can write letters to the Vietnamese Embassy or Consulate, sign a petition at www.helpbatnha.org, inform news organizations and human rights groups, and sit with local Sanghas, sending support and compassion to all those affected by the events at Prajna Monastery.

— Natascha Bruckner

Sources:

  • AP news, Ben Stocking, “Vietnam’s dispute with Zen master turns violent,” August 1, 2009
  • Email from OI member True Concentration on Peace, July 2009
  • New Zealand Herald, Margaret Neighbour, “Monks evicted from monastery in row with government,” August 5, 2009
  • helpbatnha.org

PDF of this article

Letter from the Editor

mb53-LetterFromEditorDear Thay, dear Sangha,

It is with deep gratitude that I write this letter to you. Gratitude for the honor of editing this much-loved magazine; gratitude for every writer, artist, volunteer, and supporter who brought this issue to life; gratitude for your hands holding these pages. I’m indebted to Sister Annabel, the senior editor, for her discerning wisdom; to each prior editor whose mindful steps created a path to follow; and to Janelle Combelic, whose patient assistance was a clear and guiding light.

Our local Sangha, the Heart Sangha in Santa Cruz, California, recently hosted a weekend retreat, led by Dharma Teacher Wendy Johnson and writer Maxine Hong Kingston. One of the themes was “moving from war to gratitude.” Maxine told us about a group of young soldiers who returned from Iraq and Afghanistan and formed a writers’ group. “They had faith that writing would bring them home,” she explained. She showed us a small book of poetry with a rough, scratchy cover, which the veterans had created. They’d cut up and boiled their uniforms and used the remains to make book covers. As a Sangha, they transformed their suffering: their war clothes became book jackets; their pain became poems.

This issue offers powerful stories about the transformation of suffering into love. Heartfelt stories in “Death and Dying” show us how mindfulness, kindness, and Sangha building can nourish us through the uncertain terrain of loss. “Mindful Living” includes stories about transforming busyness and distraction into mindfulness at home and at work.

“Miracle of Sangha” offers stories from the Estes Park, Colorado retreat. This retreat was just one of several in the 2009 U.S. Tour. From Massachusetts to Colorado, and California to New York, practitioners gathered by the thousands, strengthening the collective energy of mindfulness. The Estes Park retreat was unique—the largest retreat ever conducted by monastics without Thay’s physical presence, it demonstrated that each of us is a continuation of our teacher, and that many beautiful flowers can blossom when “over one thousand Thays” practice joyfully together.

“Embracing Vietnam” calls our attention to the young monastics who were forcibly removed from Bat Nha Monastery in September 2009. Dear friends, please do everything you can to support our Vietnamese sisters and brothers. Look at page 18 to find out how to help. And enjoy the essay about Maitreya Fonds, a German organization enriching children’s education in Vietnam.

Thich Nhat Hanh tells us he wouldn’t want to live in a place where there is no suffering, because there would be no compassion. The Mindfulness Trainings encourage us to spend time with beings who are suffering, “so we can understand their situation deeply and help them transform their suffering into compassion, peace, and joy.” May the stories in this issue show us ways to transform war into gratitude, suffering into peace. May they help our hearts to open and to love.

Editor-NBsig

Benevolent Respect of the Heart

PDF of this article

Support Monastics in Vietnam

By Susan O’Leary, Mitchell Ratner, and Members of the Monastic Community

mb53-Support1On September 27, 2009, 379 monastics practicing in the Plum Village tradition were violently evicted from their monastery, Bat Nha, in the central highlands of Vietnam, by a government-organized mob. Emergency calls made to the police were ignored. The monks were forced from their buildings, and made to stand for hours in monsoon rain while the monastery buildings were ransacked. Several dozen were pushed into cars and driven away; the rest were made to march in the rain over fifteen kilometers to Bao Loc, the nearest town. Some nuns were also forced to march in the rain. The remaining nuns took refuge in their dormitories and fled the next morning.

That day, the Venerable Thai Thuan, abbot of the small Phuoc Hue Temple in Bao Loc, courageously offered protective sanctuary. There were no arrests for the beatings or property destruction. Two of the senior monks, Phap Sy and Phap Hoi, were held under house arrest. Police and local authorities in Bao Loc continued to harass the Bat Nha monastics, broadcasting threatening announcements over city loudspeakers, restricting access to the temple, and searching the temple several times a day. Police from the monastics’ home provinces came to talk with the monks’ and nuns’ parents, and threatened that their families would suffer consequences if the young monks and nuns did not leave Phuoc Hue.

Within Vietnam, there has been an unusually strong response to this assault on the monastics. Hundreds of writers, academics, scientists, and Communist Party members have signed an open letter to the government decrying the attack and calling for an immediate investigation. Nguyen Dac Xuan, a journalist and Communist party member for thirty-six years who witnessed the eviction from Bat Nha, has courageously written a public letter condemning what he saw. Thich Nhat Hanh has been writing to the monastics as a loving parent, encouraging them to continue their deep practice of mindfulness and compassion.

The Bat Nha monastics are requesting the government of Vietnam and authorities in Lam Dong Province to:

  • Immediately stop the current campaign of persecution against the community and its supporters in Vietnam, including all attempts to intimidate, harass, defame, disrupt, and forcefully disperse the community and its individual members.
  • Officially confirm the Bat Nha monks’ and nuns’ full legal status (guaranteed by the law of Vietnam and international treaties to which Vietnam is party, and already stated in government documents 212/CV/HDTS and 525/TGCPPG issued in 2006) to practice Buddhism according to the
  • Vietnamese Plum Village tradition, together as a community, in an established location of their own.
  • Allow the monks and nuns to live and practice peacefully all together at their temporary location, Phuoc Hue Temple (or another appropriate location the Sangha agrees to), until the current situation is resolved. The two brothers currently under house arrest, Phap Hoi and Phap Sy, should be immediately released; threats to arrest other community members should be withdrawn. As we go to press, the situation appears to again be worsening. Signs indicate that the Vietnamese government’s intention is to break up the Bat Nha community, and to force the monks and nuns practicing in the tradition of Plum Village to renounce their vows and leave the monastic life.

How you can help:

World governments have been responding to the situation. In October the U.S. Embassy made an official visit to Phuoc Hue Temple to express concern. On November 26, the European Parliament passed a resolution condemning the expulsion of the monastics from Bat Nha and urging the Vietnamese government to curb its violations of freedom of expression, religion, and assembly. The United Nations Human Rights Council has recommended sending a United Nations Special Rapporteur to Vietnam to examine the situation.

  1. Practice diligently so as to nourish the energies of equanimity, compassion, and non-duality.
  2. Deepen your understanding of the situation of the Bat Nha monastics through following the HelpBatNha website (www.HelpBatNha.org) and through studying other sources. A useful source is the United States Commission on International Religious Freedom Annual Report, http://www.uscirf.gov/images/AR2009/final%20ar2009%20with%20cover.pdf.
  3. Develop and maintain relations with your national government and national representatives, keeping them informed of new developments and suggesting concrete actions they could take. The governments who have expressed concern have done so after being contacted by Sangha members.
  4. Contribute to the Help Bat Nha fund, which will be used to support the monastics in Vietnam as well as pay for the operational costs of international support efforts. (Contribute at www.HelpBatNha.org.)
  5. Send a message of support to the Bat Nha monks and nuns at: we.are.all.here.for.you@gmail.com.

PDF of this article

The Last Walking Meditation

By a Young Monastic Sister from Bat Nha Monastery

In September 2009, over 350 monastic disciples of Thich Nhat Hanh were violently expelled from Bat Nha (Prajna) Monastery in Vietnam’s central highlands. They took emergency refuge at Phuoc Hue temple in the nearby town of Bao Loc. Following is an eyewitness account from a young monastic sister from Bat Nha. Further stories, photos, press coverage, petitions, and opportunities to help can be found at www.helpbatnha.org.

mb53-TheLast1

mb53-TheLast2

On Sunday, September 27, we had the opportunity to do sitting meditation together, and then to do walking meditation around the Garuda Wing Meditation Hall. It was raining heavily that day. My brothers’ and sisters’ robes were soaking wet, but we continued to walk next to each other in peace, love, and understanding. In me, the mind of love and faith reignited brightly.

We never thought that this would be our last walking meditation on this lovely piece of land that was full of life. The atmosphere was still peaceful, and everyone was ready for the next activity, a Day of Mindfulness. For our class, “The Heart of the Buddha’s Teachings,” the topic of the four nutriments was going to be presented, but it had to be cancelled. Perhaps that presentation became the non-verbal Dharma talk, manifesting its insights through our love and profound brotherhood and sisterhood.

At 8:00 a.m., all of us returned to our rooms and sat on our own beds, waiting. I did not know what I was waiting for; I only thought of it as a routine Sunday schedule. Over the last few months, there had been no Sunday when we were not shouted and cursed at. We only knew to sit still and keep our minds calm and receptive.

At 9:00 a.m., we—the sisters in the Mountain Cloud Hamlet— received the news that the brothers’ hamlet, Fragrant Palm Leaf Hamlet, was being attacked. Everything was being destroyed and thrown into the rain. A number of elder and younger brothers were dragged outside and driven away. We were shocked by the news, and we did not believe that it could be true. Soon after that, I saw one elder brother and one young novice running toward Mountain Cloud Hamlet in soaking wet robes. They only had enough time to bring their Sanghatis [monastic ceremonial robes] wrapped on their shoulders.

Victims of Ignorance

At 10:30 a.m., we were allowed to take our food. I was on the cleaning team, so I stayed back to clean up and put things away before I went to eat. As soon as I sat down on the straw mat and picked up my alms bowl, I was told to get my things immediately. All of us put down our alms bowls and went to pack our belongings. We only thought about bringing our Sanghatis, alms bowls, monastic certificates, and identification cards. It would be all right if people came and took the rest of our belongings for their own use. We understood that they were only victims of poverty and constant struggle. They were unfortunate to grow up and live in negative environments, so they were easily “brainwashed” and incited by distorted information.

mb53-TheLast3

In fact, these people deserve love as much as we do. We are victims of violence. But they are victims of ignorance and lack of reflection. Only 70,000 to 100,000 dong [Vietnamese currency] was enough to hire them to do something unwholesome. How pitiful that is! Is that the value of a human being? What about the days and months to follow, when they would suffer from the gnawing of their own conscience? Who would pay them a salary?

At 11:30 a.m., six men walked around our hamlet and knocked on the sisters’ doors, shouting, “The nuns have to leave this place. Do not make us get angry and hurt you. If you don’t leave this place, you will have to suffer the consequences.” All of us sat next to each other quietly. We listened to the sounds of glass windows being broken. People came into every room and herded us outside. They held long iron bars, which were used to hit us if we resisted. One by one, we walked out of our rooms and went out in the front yard. It was raining heavily. Perhaps the sky gods also cried for us.

Not Someone to Love or Hate

When everyone was down in the front yard, we discovered that young sister Cong Nghiem was not with us. She had recently had an accident, so she could not move. We begged the uncles [the attacking men] to allow us to go back and carry her down. All of us were so moved looking at our elder sister carrying our young sister on her back.

The more we looked, the more we also felt sorry for the uncles. There was one uncle about fifty years old, who wore a helmet and walked with a limp. While he was smashing the windows his hand got cut, and it was bleeding severely. We ran to the first aid cabinet, which was completely destroyed. We were lucky to find some cotton balls, gauze, and alcohol to clean and dress his wound. Looking into his eyes, I saw that he was deeply moved; he realized we did not hate him, but instead we took care of him wholeheartedly. During that time, for me, there was not someone to love or someone to hate. I did not think about what they had done to us. There was only this person who needed our help.

After we dressed his wound, he lowered his head to thank us and situated himself quietly in the corner, watching us standing next to each other in the rainstorm. He was not violent anymore. Then I saw him leaving quietly. At that point, all of us were together and safe. No one was stuck inside. We felt so happy to realize that we loved each other, and that we could sacrifice our lives for each other, for our ideals, and for this path of understanding and love.

We Love Vietnam

That morning, about 100 women and men came down to the sisters’ hamlet. Whenever they saw a monk, they would jump in to tear at his clothes and beat him. When we tried to protect our brothers and sisters, we suffered the same fate—they pushed us down; the women used umbrellas and rocks to hit and kick us on our hands and backs. Some of them even slapped our faces. We only knew to endure it or duck. We did not do anything else.

When all of that happened to us, we did not shed one tear or complain. We only felt that our society was full of violence, hatred, and fear. We felt that we needed to protect and guard our ideals, bringing understanding and love to humankind. It pains me to see that the Vietnamese nation was loving, gentle, and ethical, and that the four thousand years of history for which Vietnam has been praised is now lost at the hands of Vietnamese people. We love Vietnam. We love the gentle and kind people. We love the humanist culture that our ancestors cultivated. That is why we have chosen this path, to protect and guard the beauty in the Vietnamese people.

mb53-TheLast4

The pain, the shame, is too great. The beating and eviction are all right, because as monks and nuns, we have no property to be attached to. It only pains us that the dignity and humanity of our society have been brought to such a low level. I thought to myself: How happy I had felt, reading the history of those before me in the Ly and Tran dynasties! We have the right to raise our heads and feel our national pride. However, our children and future generations, when they recall the events at Bat Nha, will have to lower their heads in shame. Time will erase all the physical traces, but the wounds in the heart, the shame, the hatred, the fear, and the violence will be transmitted. With such a transmission, the ethics of our society cannot help but seriously decline. How sad that would be!

We brothers and sisters speak our own hearts; we cannot plant and spread more of those negative seeds. We have to water this arid, thorny land of the human mind with drops of wholesome nectar, so that we can revive the flowers of understanding, love, inclusiveness, and non-harming. Only because of that, we—who are carrying in our hearts the great love, the great vow—are determined not to allow those unwholesome seeds to develop further in the hearts of our people.

We love the sound of the phrase “my motherland.” We love the Vietnamese people. Even if they accuse us of being traitors, even if they beat us down, we never want “chicks of the same hen” to attack or hurt one another. So, from the moment when we were forced out on the street to stand in the rain, accepting the heckling and the beatings, enduring the dirty water tossed into our faces, we continued to stand next to each other and protect each other. Even though we were cornered, beaten, pushed and pulled, we would not leave each other.

“We Will Never Lose You”

At 5:00 p.m. that day, we were forced outside the gate of Mountain Cloud Hamlet. It was painful for us to see that we could not protect our elder Brothers Phap Hoi and Phap Sy from the violence of the uncles. We watched with deep pain as they were taken away. They tried to shoo us, but we all stood silently in the rain. We were cold and hungry.

Only when it was dark outside did we quietly walk to our sisters’ Warm Hearth Hamlet. We were moved by the way our sisters greeted us and received us. They were able to start two fires so that we could warm ourselves. Then they cooked ramen noodles for us to eat. We all felt a burning in our eyes. Was it from the smoke or from the love for each other?

That night, the Warm Hearth Hamlet was left temporarily in peace. We sat next to each other and looked at each other carefully for a long time. We knew that it would be difficult for us to be united like this again. Even though I was tired, I could not sleep. As soon as I lay down, the image of Thay Phap Hoi and the other brothers being taken away arose in my mind. I was afraid that it would be the last image, and the last time that I was able to see him. If this were true, then we would cherish even more deeply his silent sacrifice. It would further affirm our confidence in our path of practice. “Rest assured, dear elder brother. You are present in us. You have transmitted to us your quietness, your calm, and your solidity in those moments. We will never lose you.”

That night, the rainstorm continued strong. I sat up to look around our room in the “Phuong Vy 2” dormitory. Seeing my sisters sleeping, my heart surged with love. If my sacrifice would bring them peace so that they could live and practice, I would do it. Fear in my heart yielded to a powerful love. Two streams of tears ran down, and down. These were the first tears shed since what happened in Bat Nha. The teardrops came from an unlimited source of love.

At five o’clock the next morning, one by one, we got on the bus to Phuoc Hue temple. I was on the second trip. Looking at my sisters’ faces—so young, innocent, and pure—my heart jolted with a sharp pain. We began to sing Here is Our Beloved Bat Nha. Everyone’s eyes became red and teary. When we got to “Here is our beloved Bat Nha, with those who carry in our hearts the Great Vow, to live together and to build the Pure Land right here…,” we could not sing anymore. We just cried. The driver saw us, and he was also moved to tears.

Never before had we cherished so much every moment we were together. To be able to stay together, we were willing to endure any amount of poverty, pain, and suffering. Only five minutes were spent in deep sadness; then we continued to sing our practice songs. We sang and sang until the bus stopped in front of Phuoc Hue temple. From that moment on, our life has moved on to a new page, not any less beautiful or majestic.

PDF of this article

Sangha News

mb55-SanghaNews1

mb55-SanghaNews2No Worries
Report from the European Institute of Applied Buddhism

By Sister Annabel

The European Institute of Applied Buddhism, also known as the Ashoka Institute, will celebrate its second anniversary on September 10, 2010. We are enjoying ourselves very much in Germany, where we have favorable conditions for the practice: the support of the local people, the teachings of Thay, fresh air, and a daily practice timetable.

mb55-SanghaNews3The Ashoka Institute and neighboring Great Compassion Monastery have the taste and fragrance of the practice since monks, nuns, laymen, and laywomen have been practicing there for at least eighteen months. When guests arrive, they are welcomed into the ambience of mindfulness practice. There is a feeling of being at home when we help with cutting vegetables or cleaning toilets during a retreat or course. It is possible to apply what we study straightaway when we live with others who are practicing. Thay was with us in June for German and Dutch retreats. Every day we did walking meditation in the park that lies directly in front of the Ashoka Institute. Our campus became very alive with six to seven hundred people. Almost the whole of the Plum Village monastic community, 120 monks and nuns, came by bus and van from France. The monks and nuns did all the cooking in a temporary kitchen set up in the garden of the Great Compassion Monastery (formerly Zivildienstschule, or civil service school).

mb55-SanghaNews4During these two retreats many of our guests camped in the orchard, and some stayed in pensions and hotels. The fact is that we have received permission to live in only one fifth of our large building and in the monastery. We have held courses and conducted all other activities in the monastery over the past year, since most of the Ashoka Institute is still a building site. This year, Great Compassion Monastery is being looked after by a group of six nuns, while the monks and the remaining nine nuns live in one fifth of the Ashoka Institute building. The monastery has enough space for eighty people to stay, and the habitable part of the Ashoka Institute enough space for about one hundred. Now we really want to make the rest of the building habitable so we can host as many people as want to come.

The courses offered this year have had a wide range of topics, such as bereavement, terminal illness, fear, love, and parent-child relationships. While most courses are led by resident monks and nuns, some are taught by visiting lay Dharma teachers, such as a course for business people and a course for mothers on child-raising. If you are a lay Dharma teacher and would like to lead a course here, please let us know.

In spite of ups and downs with construction regulations and financial difficulties, we enjoy the practice with our friends who stay with us. Most of our visitors are German, but many come from other European countries, especially Holland. We also have a few guests from the U.S. and Southeast Asia.

We are confident that the Ashoka Institute will grow and survive. The initial stages may be difficult, but we do not need to worry. After all, the name of the Institute, Ashoka, means “no worries.” If you live in the U.S. and would like to help financially, please send donations to EIAB Fundraising Committee, c/o Deer Park Monastery, 2499 Melru Lane, Escondido, CA 92026. Checks should be made payable to “Unified Buddhist Church” with a memo: “Funding for EIAB.” If ever you are in Europe, please do not forget to visit us for a week-long course, a weekend course, or a longer stay. Our website is www.eiab.eu and next year’s prospectus will be available online in November.

mb60-Letters

mb55-SanghaNews5Historic Visit to Southeast Asia

Thich Nhat Hanh and the brothers and sisters of Plum Village will make a historic visit to Southeast Asia, including Singapore, Malaysia, Indonesia, Thailand, and Hong Kong, from September 8 to November 14, 2010. Due to recent events at Bat Nha Monastery, our brothers and sisters in Vietnam who were ordained with Thay are now dispersed. The majority of the young monastics found refuge in a small, simple center in Thailand. During this trip to Southeast Asia, Thay will inaugurate this center in order to support the young monastics who went through traumatic experiences in Vietnam. Thay and the Plum Village monastics will also lead retreats, days of mindfulness, and public talks for the local people. In Indonesia, Thay will offer two retreats as well as public talks and days of mindfulness in Jakarta, Bogor, and Yogjakarta. The community will visit the historical site of Borobudur, one of the wonders of the world.

mb60-Letters

mb55-SanghaNews6True Freedom: Prison Dharma Pen Pal Practice

The Community of Mindful Living receives many letters from incarcerated friends, asking for complementary subscriptions to the Mindfulness Bell, books, and other resources in their life of practice. In response to the needs of incarcerated practitioners, a group of monastic and lay friends has formed a pen pal program, True Freedom: Prison Dharma Sharing. Peter Kuhn, a member of the World Beat Sangha in San Diego and the Still Ripening Sangha at Deer Park Monastery, has volunteered to help coordinate the pen pal program.

Peter writes: “There is a reason Buddhists frequently do prison and hospice work. These are the shunned, neglected, hidden, locked up members of our society. Most of us have fear about encountering them and aversion to dealing with these challenging dynamics. What I love about this work is that by opening my heart to the disenfranchised people in our world, I also open my heart to the disenfranchised parts of myself. As I learn to truly show up and care for these populations I learn to be present and attend to the parts of myself that are scorned, shunned, feared, and silenced.”

True Freedom: Prison Dharma Sharing needs writers for pen pal correspondence with inmates looking to nourish their practice in the Plum Village tradition. The program especially needs male writers, since most letters come from male inmates. Writer privacy is protected as all mail is routed through the CML address.

Contact Peter at peterkuhnxx@gmail.com or (619) 890-1832 for more information on how you can be of service.

mb60-Letters

mb55-SanghaNews7Dharma Teachers Caretaking Council

In March 2010, a Sangha of North American Dharma Teachers gathered at Deer Park Monastery to consider ways we might support each other, the North American Order of Interbeing, and the North American Sangha. During the retreat, we manifested a Dharma Teachers Caretaking Council to nourish and support our practice. Before sharing news of this endeavor,

we offered it to our teacher, so that he might provide guidance and insight. Thay has now reviewed and embraced the fruit of our gathering. Therefore, we joyfully share this news with the larger Sangha. Here is the document from the Dharma Teachers Sangha, manifesting the caretaking council and calling certain Dharma teachers to form the first council. The DT Caretaking Council can be reached by email at dtc@tiephien.org.

Deer Park Monastery — 20 March 2010

We recognize and embrace one another as a North American fourfold Order of Interbeing Dharma Teachers Sangha. Participation in the Dharma Teachers Sangha is voluntary and open to all North American Dharma Teachers who have received Lamp Transmission in the lineage of the Venerable Thich Nhat Hanh and who actively practice in the Plum Village tradition.

As a Dharma Teachers Sangha, we manifest a Caretaking Council representing the fourfold Sangha and grounded in the practice of the Fourteen Mindfulness Trainings. We encourage the Council to receive input from the Dharma Teachers Sangha. With gratitude, the Sangha calls the following Dharma Teachers to serve as the initial Council:

Sister Huong Nghiem
Brother Phap Tri
Brother Phap Hai
Brother Phap Dung
Sister Dang Nghiem
Anh-Huong Nguyen
Eileen Kiera
Jack Lawlor
Joanne Friday
Lyn Fine
Mitchell Ratner
Peggy Rowe Ward

We entrust and empower the Council to develop ways for its continuation and inclusive representation. The Council may create committees from the wider Dharma Teachers Sangha. We commit to support the Council wholeheartedly and energetically.

We expect the Council to communicate regularly with the Dharma Teachers Sangha and our Root Teacher. We trust this Caretaking Council to function harmoniously and manifest the spirit and practice of the Order of Interbeing.

PDF of this article